10/24/16

"STUDIES IN THE MINOR PROPHETS"
Obadiah - The Judgment Of Edom (1:1-21)INTRODUCTION
1. The first of the "The Minor Prophets" we shall consider is Obadiah,
whose book is the shortest of all books in the Old Testament
2. His name means "Servant of Yahweh (Jehovah)", and was quite
common...
a. Thirteen different people are called by this name in the Old
Testament
b. One Jewish tradition identifies him as the one who was Ahab's
steward
1) Who hid 100 prophets from Jezebel, Ahab's wife - 1Ki 18:3-4
2) Who feared the Lord from his youth - 1Ki 18:12
c. He may have also been...
1) The Obadiah sent by Jehoshaphat to teach the law in Judah
- 2Ch 17:7
2) The Obadiah who was one of the overseers in repairing the
temple under Josiah - 2Ch 34:12
-- Whoever this Obadiah was, his message contains valuable lessons
for us today
[Before looking at the book itself, let's consider some...]
I. BACKGROUND INFORMATIONA. THE DATE...
1. Two dates are often proposed: 845 B.C. and 586 B.C.
2. The prophet refers to an attack on Jerusalem; commentators
offer these two possibilities:
a. The days of Jehoram (848-844 B.C.), when Philistines and
Arabians attacked the city - 2Ch 21:8-10,16-17
b. The destruction of Jerusalem by the Babylonians (586 B.C.)
3. The internal evidence appears to support the early date of
845 B.C. (Keil, Hailey)
a. The language of Obadiah is much different from Jeremiah
b. There is no mention of the destruction of the temple, the
deportation to Babylon, the remnant who went to Egypt
-- I accept the early date, that it was around 845 B.C.B. THE MESSAGE...
1. The fall of Edom
a. Because of its pride
b. And its cruelty against Israel, their cousins
2. The exaltation of Zion
a. When Seir, the Edomite counterpart of Zion, will be cast
down
b. The rescued of Israel will be in Zion, for in it the
redeemed shall be found
-- For this reason I have subtitled this lesson as "The Judgment
Of Edom"C. THE HISTORY OF EDOM...
1. The people of Edom descended from Esau, Jacob's twin brother
2. There was sibling rivalry between Edom and Israel, found first
in Esau and Jacob
a. The twins struggled in their mother's womb - Gen 25:22-26
b. Esau sold his birthright to Jacob - Gen 25:27-34
c. Jacob stole Esau's blessing as the firstborn - Gen 27
3. While Jacob and Esau eventually reconciled (Gen 32-33), their
descendants were often at odds with one another
a. In the Exodus, Edom refused Israel passage through their
land - Num 20:14-21
b. Edom was finally subjected by David - 2Sa 8:13-14
c. During the reign of Jehoram, Edom revolted - 2Ki 8:20-22
4. Located south of the Dead Sea, they built their cities in the
cliffs and thought themselves impregnable
5. After the prophecy of Obadiah...
a. The Edomites were overcome by the Nabataeans, forced to
settle south of Judah
b. Around 100 B.C., they were conquered by John Hyrcanus of
the Maccabees
1) Who forced many of them to be circumcised and accept the
Law
2) As such, many became nominal Jewish proselytes (Herod
the Great was one)
c. By 100 A.D., Edom as a race and nation had become lost to
history
[With this background, let's now read through the prophecy of Obadiah,
with the aid of the following...]
II. OUTLINE OF THE BOOKA. THE COMING JUDGMENT ON EDOM (1-9)
1. The decree has gone forth to the nations (1)
2. Deceived by pride in her location, Edom will be brought down
(2-4)
3. Destruction will be complete (5-6)
4. Edom will be betrayed by allies (7)
5. Not even wisdom and might can save them (8-9)
B. THE REASON FOR JUDGMENT ON EDOM (10-16)
1. For violence and unbrotherly conduct toward Jacob (10-11)
2. A rebuke against such conduct (12-14)
3. Therefore the "Day of the Lord" for them will mean receiving
the same sort of treatment! (15-16)
C. THE EXALTATION OF ISRAEL OVER EDOM (17-21)
1. Deliverance and holiness will be found on Mt. Zion, not Mt.
Seir (the prominent mountain in Edom)! (17a)
2. The house of Jacob shall consume the house of Esau (17b-18)
3. The children of Israel will possess Edom and surrounding
nations (19-20)
4. The ultimate rule will be that of the Lord's (21)
[With this brief perusal of Obadiah's "vision" concerning Edom (1),
here are some thoughts regarding...]
III. THE FULFILLMENT OF THE PROPHECYA. ITS IMMEDIATE FULFILLMENT...
1. Edom's destruction began with the Babylonian invasion under
Nebuchadnezzar (ca. 600 B.C.)
2. It continued into the fourth century B.C. with the invasion of
the Arabs known as the Nabataeans, forcing them to a region
south of Judah
3. In the second century B.C., the Maccabees brought them under
subjection when Judas Maccabeus slew twenty thousand of them
4. John Hyrcanus (134-104 B.C.) forced the remnant to accept
circumcision and the Law
B. ITS ULTIMATE FULFILLMENT...
1. May likely have been with the coming of the Messiah (Jesus
Christ)!
2. For with His coming, and the establishment of the spiritual
kingdom beginning in Jerusalem...
a. Deliverance and holiness did come from Mt. Zion (i.e.
Jerusalem)! - Lk 24:47
b. The kingdom (rule) is the Lord's! - cf. Lk 1:31-34; Mt 28:
18; 1Pe 3:22; Re 1:5
c. The house of Jacob (i.e., the true spiritual Israel) did
possess Edom as the Gentiles among them became Christians!
- cf. Ro 11:13-18 (where faithful Gentiles are spoken as
being grafted into the stock of Israel)
3. As support for this interpretation, consider:
a. The prophecy of Balaam - Num 24:15-19
1) Which foretells how "A Star shall come out of Jacob, A
Scepter shall rise out of Israel" (the Messiah?)
2) And how Edom will be come a possession
b. The prophecy of Amos - Am 9:11-12
c. The application by James at the council in Jerusalem-Ac 15:13-17
1) Who understood the conversion of the Gentiles to be a
fulfillment of Amos
2) Therefore the fulfillment is figurative, not literal, as
Gentiles become Christians
[Finally, a few thoughts about some...]
IV. LESSONS FROM THE BOOK OF OBADIAHA. "PRIDE GOES BEFORE DESTRUCTION..." - Pr 16:18
1. Pride leads to vanity and a sense of independence from God
2. Just as Edom took pride in their geographical location,
allies, wisdom and might
3. Such arrogance God will punish - cf. Isa 13:9-11
-- Are we on guard against such pride?
B. DO NOT MISTREAT YOUR BRETHREN...
1. This was Edom's guilt also (10)
2. How we treat our brethren affects our relationship with the
Lord - cf. 1Co 8:12
-- Are we careful about our dealings with our brethren?
C. "DO NOT REJOICE WHEN YOUR ENEMY FALLS..." - Pr 24:17-18
1. This Edom did when Judah was plundered (12)
2. This sort of gloating is displeasing to God!
-- Do we rejoice when our enemy falls?
D. IN TIME OF DIVINE JUDGMENT, GOD PROVIDES A MEANS AND PLACE OF
ESCAPE FOR THOSE WHO TURN TO HIM...
1. Note again verse 17, where Mount Zion would become a place of
deliverance
2. Today, spiritual Mount Zion is a place to which we can turn
- cf. He 12:22-24
3. It is a place where we can find:
a. "the city of the living God"
b. "the heavenly Jerusalem"
c. "an innumerable company of angels"
d. "the firstborn registered in heaven"
e. "God the Judge of all"
f. "the spirits of just men made perfect"
g. "Jesus the Mediator of the new covenant"
h. "the blood of sprinkling that speaks better things than
that of Abel"
-- Of course, this is what we come to as we obey the gospel of
Christ!
CONCLUSION
1. With this brief look at "The Book Of Obadiah", we have seen that...
a. The prophets were not limited in their prophecies to just the
nation of Israel
b. God held the heathen nations accountable for their actions
c. While it was written primarily to comfort the Israelites in
Obadiah's day, there are lessons to be gleaned for us as well
d. The message of hope may have had its ultimate fulfillment in what
we can enjoy ourselves today, in the person and work of Jesus!
2. In verse 15, we find the expression "the day of the Lord"...
a. An expression often used by the prophets referring to God's
judgment upon the nations
b. The particular "day of the Lord" of which Obadiah wrote was
"near", and was fulfilled with the destruction of Edom
c. But there is another "day of the Lord" yet to come...!
1) Of which God's judgments upon the nations were only a shadow,
a type
2) Peter writes of that day, in which the whole world will be
judged - 2Pe 3:7-13
Are we ready for that "day of the Lord"? Or do we in our arrogance
take pride in our wisdom, might, or position in life? If so, "the
pride of your heart has deceived you" (3). How much better to humbly
recognize that...
"...on Mount Zion there shall be deliverance, and there shall be
holiness;" (Ob 1:17)
Have you come to Mount Zion, and to Jesus the Mediator of the New
Covenant?

"STUDIES IN THE MINOR PROPHETS"
Introduction To The Minor ProphetsINTRODUCTION
1. While Christians are not under the Old Testament as a system of
justification, the OT is of great value for us today...
a. Written for our learning, it is a source of comfort and hope
- Ro 15:4
b. Written for our admonition, we learn what mistakes to avoid
- 1Co 10:11
c. As with all scripture inspired of God, it is profitable "for
doctrine, for reproof, for correction, for instruction in
righteousness" - cf. 2Ti 3:14-17
2. This is especially true with regard to "The Minor Prophets"...
a. A collection of twelve books that make up the last part of the
Old Testament
b. Beginning with Hosea, and ending with Malachi
3. Those willing to study these books will find their lives enriched as
they increase...
a. Their knowledge of God's holiness, righteousness, justice and
mercy
b. Their understanding of God's dealings in the nations of men
c. Their appreciation of the Bible as a literary masterpiece
[With this lesson, we begin a series of studies in which we will survey
"The Minor Prophets". Before we examine our first book, some
introductory material may prove helpful...]
I. WHO WERE THE PROPHETS?A. THE OLD COVENANT HAD DIFFERENT KINDS OF INSTRUCTORS...
1. There was Moses, the lawgiver - Neh 8:1,14; 9:13-14; Jn 1:17;
7:19
2. There were the priests, administrators of the law - Lev 10:
8-11; Hos 4:6; Eze 22:26; Mal 2:7
3. There were the wise men, who gave counsel - 2Sa 14:1-24;
20:16-22
4. There were the psalmists, poets who were the "sweet singers"
of Israel - cf. 2Sa 23:1; 1Ch 6:33
5. There were the prophets, communicators of the Word of God
B. A "PROPHET" WAS A SPOKESMAN FOR ANOTHER...
1. Like Aaron was for his brother Moses - Exo 4:16; 7:1
2. The word literally means "to boil up like a fountain"
3. Under the influence of the Holy Spirit, a prophet...
a. Was a spokesman for God - 2Pe 1:21
b. Was given something to say, and had to say it! - Jer 20:7-9
4. A prophet was primarily a "forth-teller", though sometimes a
"fore-teller"
a. God's word often pertained to future events
b. The fulfilled prophecies of these prophets are therefore a
strong proof of inspiration
-- But much of their word concerned not the future, but
current events
C. OTHER DESIGNATIONS HELP TO DEFINE THE ROLE OF A PROPHET...
1. Early in Israel's history they were called "seers" - 1Sa 9:9
2. Another appellation was "man of God" - 1Sa 9:6; 1Ki 17:18
3. Also known as a "servant of God" - 1Ki 18:36; 1Ch 6:49
4. They served as God's "messenger" - Isa 42:19
5. They were also assigned the role of "watchman" - Eze 3:17;
33:7
[The prophets were therefore servants of God, divinely appointed and
inspired to proclaim His Word. At times, they were messengers of God's
word as it applied to the present, serving as watchmen of the people of
God; other times, God's message pertained to the future, and as such
they were "seers" of things to come.]
II. HOW ARE THE PROPHETS CLASSIFIED?A. IT IS COMMON TO SPEAK OF "ORAL" AND "LITERARY" PROPHETS...
1. The "oral" prophets are those who left no writings bearing
their names
a. Such as Elijah and Elisha - cf. 1Ki 17; 2Ki 2
b. Many others, including Nathan (2Sa 12), Gad

(2 Sam 24:11), Ahijah (1Ki 11:29)
2. Those who left books bearing their names are called the
"literary" prophets
B. THE LITERARY PROPHETS ARE CATEGORIZED AS "MAJOR" AND "MINOR"
PROPHETS...
1. Augustine is credited with being the first to classify them in
this way
2. The distinction pertains only to the length of the books
a. The "major prophets" include the books of Isaiah, Jeremiah,
Lamentations, Ezekiel, Daniel
b. The "minor prophets" are those twelve books from Hosea to
Malachi
[As we consider the works of the "literary" prophets, we should note
that the order of the books in our Bibles is not chronological.
Therefore it may serve useful to review...]
III. THE LITERARY PROPHETS IN CHRONOLOGICAL ORDERPlease note: Dating the prophets is not without controversy, and with
some it can be very difficult. What I provide below are the estimates
among many conservative scholars...
A. NINTH CENTURY (EARLY ASSYRIAN PERIOD)
1. Obadiah (ca. 845 B.C)
2. Joel (ca 830 B.C.)
3. Jonah (790-750 B.C.)
-- This is during the period of "The Divided Kingdom" in Israel's
history; to the north and east the empire of Assyria was
beginning to make its presence known in Israel
B. EIGHTH CENTURY (ASSYRIAN PERIOD)
1. Amos (755 B.C.)
2. Hosea (750-725 B.C.)
3. Isaiah (740-700 B.C.)
4. Micah (735-700 B.C.)
-- In 722 B.C., the northern kingdom of Israel was taken into
Assyrian captivity; these prophets were proclaiming God's
message as the nation was being threatened from the north
C. SEVENTH CENTURY (CHALDEAN PERIOD)
1. Jeremiah (626-586 B.C.)
2. Zephaniah (630-625 B.C.)
3. Nahum (625-612 B.C.)
4. Habakkuk (625-605 B.C.)
-- Assyria was eventually defeated by Babylon; these prophets
served as God's messengers when the Babylonian empire
threatened the kingdom of Judah
D. SIXTH CENTURY (THE EXILE)
1. Ezekiel (593-570 B.C.)
2. Daniel (605-536 B.C.)
-- Like many of their countrymen, these prophets were taken into
Babylonian captivity; from Babylon they served as God's
messengers to both captives and kings
E. SIXTH AND FIFTH CENTURIES (POST-EXILIC PERIOD)
1. Haggai (520 B.C.)
2. Zechariah (520-518 B.C.)
3. Malachi (ca. 440 B.C.)
-- After the Jews were allowed to return home from Babylonian
captivity, God used Haggai and Zechariah to encourage the
people to rebuild the temple; later, Malachi was used to
reform the priesthood during the time of Ezra and Nehemiah
[Finally, here are some thoughts on...]
IV. UNDERSTANDING THE MESSAGE OF THE PROPHETSA. THREE THINGS TO BEAR IN MIND AS YOU STUDY THE PROPHETS...
1. Seek to understand the political, social and religious
conditions of the times
a. Any interpretation must consider how the message was
relevant for the people to whom the prophet spoke
b. Secondary fulfillment of prophecy is often found in the NT,
but this can be understood only when applied by inspired
writers of the NT
c. Guard against making interpretations that are purely
speculative
d. Any application to modern events must be carefully
harmonized in light of the NT
2. Consider God's relation to the heathen nations (i.e., other
than Israel and Judah)
a. The prophets often revealed how God directed their destiny
and judged them
b. This may provide insight as to how Christ rules the nations
today! - cf. Mt 28:18; Re 1:5; 2:26;27
3. Note any teaching regarding the Messiah and His coming kingdom
- Ac 26:6-7; 28:20
a. The immediate mission of most prophets was to save God's
people from idolatry and wickedness
b. Failing that, they were sent to announce God's judgment and
the coming destruction of the nation
c. But many prophets left a message of hope for the future,
regarding the Messiah who would come and establish a
kingdom that could never be destroyed!
B. SOME OF THE GREAT THEMES DEVELOPED BY THE PROPHETS...
1. The holiness of God - He is absolutely pure, righteous, just,
merciful, tender, loving, and longsuffering
2. The sovereignty of God - He rules the universe and is above
all
3. The immutability of God's word
a. He carries out His promises
b. One can depend upon Him to act consistently with His Word
4. The terribleness of sin
a. God abhors iniquity, and will not tolerate, overlook, nor
excuse it
b. But He is willing to forgive those who humbly repent
5. Repentance and righteousness
a. This is the clarion call of the prophets
b. Though severe is God's punishment of the wicked, yet God's
mercy is great in loving kindness upon the righteous who
are of broken spirit and contrite heart
6. The worship due God - The proper reverence, awe, and respect
for God will cause one to praise Him and give thanks for His
wonderful grace and mercy!
CONCLUSION
1. Why study "The Minor Prophets"?
a. This question was asked by a dear sister in Christ, when I
preached this series before
b. She did not see the value of Christians studying this portion of
the Old Testament
c. Yet, she later remarked how much she got out of our study
2. Why study "The Minor Prophets"? Because in them we learn about...
a. The nature of God, His holiness, justice, righteousness and mercy
b. The workings of God, as He dealt with nations, bringing judgment
upon the guilty
...which can help us in our relationship with God today, giving us
comfort and hope to face the future, knowing that God is in
ultimate control!
I hope this brief introduction has whetted your appetite to study "The
Minor Prophets". Our next lesson will begin the study in earnest with
a look at the book of Obadiah...

Fact—The New Testament is the Most Historically Accurate Book Ever Written

Dismissing the miracles documented in the New Testament is a favorite
pastime of many skeptics, and even some liberal-thinking religious
leaders. However, this “dismissal” game gets extremely complicated
because the miracles are so closely blended with historical facts that
separating the two soon becomes like trying to separate two different
colors of Play-Doh.® Take, for instance, the plight of Sir
William Ramsay. His extensive education had engrained within him the
keenest sense of scholarship. Along with that sense of scholarship came a
built-in prejudice about the supposed inaccuracy of the Bible
(especially the book of Acts). Ramsay noted: “…[A]bout 1880 to 1890 the
book of the Acts was regarded as the weakest part of the New Testament.
No one that had any regard for his reputation as a scholar cared to say a
word in its defence [sic]. The most conservative of theological
scholars, as a rule, thought the wisest plan of defence [sic] for the
New Testament as a whole was to say as little as possible about the
Acts” (1915, p. 38).
As could be expect of a person trained by such “scholars,” Ramsay held
the same view—for a while. He held the view only for a brief time,
however, because he did what few people of his time dared to do. He
decided to explore the actual Bible lands with an open Bible—with the
intention of proving the inaccuracy of Luke’s history as found in the
book of Acts. However, much to his surprise, the book of Acts passed
every test that any historical narrative could be asked to pass. After
his investigation of the Bible lands, he was forced to conclude:
The more I have studied the narrative of the Acts, and the more I have
learned year after year about Graeco-Roman society and thoughts and
fashions, and organization in those provinces, the more I admire and the
better I understand. I set out to look for truth on the borderland
where Greece and Asia meet, and found it here [in the Book of Acts—KB].
You may press the words of Luke in a degree beyond any other
historian’s, and they stand the keenest scrutiny and the hardest
treatment, provided always that the critic knows the subject and does
not go beyond the limits of science and of justice (1915, p. 89).
The renowned archaeologist Nelson Glueck put it like this:
It may be stated categorically that no archaeological discovery has
ever controverted a Biblical reference. Scores of archaeological
findings have been made which conform in clear outline or exact detail
historical statements in the Bible (1959, p. 31).
Considering the fact that the land of Palestine in the days of the New
Testament writers tossed and turned on a sea of political, economical,
and social unrest, I would say that its historical accuracy is pretty
amazing. Travel to the Holy Lands and see for yourself if you doubt New
Testament accuracy. Carry with you an honest, open mind and a New
Testament, and I assure you that you will respect the New Testament
writers as accurate historians by the end of your journey.

REFERENCES

Glueck, Nelson (1959), Rivers in the Desert: A History of the Negev (New York: Farrar, Strauss, and Cudahy).
Ramsay, William (1915), The Bearing of Recent Discovery on the Trustworthiness of the New Testament (Grand Rapids, MI: Baker, 1975 reprint).

Divine Design and the Pine Tree

The naturalistic explanation given by evolutionists for the existence
of the created order cannot meet the dictates of logic that characterize
the unencumbered, unprejudiced human mind. The more one investigates
the intricacies and complexities of the natural realm, the more
self-evident it is that a grand and great Designer is responsible for
the existence of the Universe. In fact, the evidence is overwhelming and
decisive.
Take, for example, the pine tree. Some 120 species and subspecies of
the pine tree exist worldwide (“What Are...?,” n.d.). The Ponderosa pine
tree (pinus ponderosa) is one of America’s abundant tree
species, covering approximately 27 million acres of land (“Ponderosa
Pine,” 1995). A young Ponderosa pine has brownish-black bark that
changes to a distinctive orange-brown color as the tree grows older. The
bark is segmented into large plate-like structures whose appearance has
been likened to a jigsaw puzzle. This unusual design has a purpose. If
the tree catches fire, these plates pop off as the bark burns. The tree,
in effect, sheds its burning bark! This design, along with the great
thickness of the bark, allows the tree to be very resistant to low
intensity fires (“Ponderosa Pine,” n.d.). Since design demands a
designer, who is responsible for this intricate design?

Ponderosa barkCourtesy sxc.hu and Jesse Adams

Another species of pine tree is the Lodgepole Pine (pinus contorta),
so named since Native Americans used Lodgepole pine for the “lodge
poles” in their tepees. This amazing pine tree grows cones that are
slightly smaller than a golf ball, are tan when fresh, but turn gray
with age. These serotinous cones remain closed until the heat of a
forest fire causes them to open. After the fire, the cones open and
reseed the forest. The species thus regenerates itself—even though the forest fire kills the tree itself (“Lodgepole Pine,” n.d.). Since such design demands a designer, who is responsible for this ingenious design?
Yet another species of pine tree is the Whitebark Pine (pinus albicaulis).
This tree possesses a symbiotic relationship with a bird species known
as the Clark’s Nutcracker. The tree is dependent on this bird for
reproduction, while the seed of the tree is a major source of food for
the bird. This mutualistic relationship is further seen in the fact that
Whitebark pinecones do not open and cast seed when they are ripe. The
cones remain closed until the Nutcracker comes along, pries the cone
open with its bill, and stores the seed within a pouch beneath its
tongue. The bird then caches the seed to be used later as a food supply.
Some of these seed caches are forgotten, or are not needed, thus
enabling the tree to reproduce (“Whitebark Pine,” n.d.). Such amazing
design—with no Mind behind it? Illogical!

Ponderosa pine treeCourtesy bigstockphotos.com and Angela McElroy

The interdependent, interconnected, interpenetrating features of God’s
Creation are beyond the capability of man to trace out—let alone to
“manage” or “assist.” Neither a pine tree nor a pinecone is sentient.
They have no thinking capacity or consciousness. They possess no
personhood, soul, or spirit. Pine trees did not get together and discuss
the threat of forest fires to their future survival, and then decide to
produce pinecones that would remain closed during a fire only to open
afterwards. The standard explanations by evolutionists for such wonders
of creation are incoherent and nonsensical. Elihu reminded Job: “Behold,
God is exalted in His power; Who is a teacher like Him? Who has
appointed Him His way, and who has said, ‘You have done wrong’? Remember
that you should exalt His work, of which men have sung. All men have
seen it; man beholds from afar” (Job 36:22-25—NASB).
Indeed, the realm of nature literally shouts forth the reality of the
all-powerful Maker Who alone accounts for the intelligent design of the
created order. As the psalmist so eloquently affirmed: “The heavens
declare the glory of God; and the firmament shows His handiwork....
There is no speech, nor language where their voice is not heard. Their
line has gone out through all the earth, and their words to the end of
the world” (Psalm 19:1-4). Indeed, “since the creation of the world His
invisible attributes are clearly seen, being understood by the things
that are made” (Romans 1:20). Only a foolish person would conclude there
is no God (Psalm 14:1).

Demon Theology

by

Wayne Jackson, M.A.

As suggested in the feature article in this issue, the term “demon” appears to come from a Greek root form meaning “to know.” Plato, in his Cratylus (i.398), suggested that the word is derived from daemon, “knowing.” Whatever else, therefore, may be said of demons, they were intelligent beings; they “knew” certain truths.
A consideration of the testimony of those demons whose statements are
recorded in the New Testament is of considerable interest. From their
words, one may draw some reasonable conclusions.
(1) Demons were not atheists; they believed in God; moreover, they were not polytheists;
they believed that God is “one” (see James 2:19). Their faith, however,
never had been coupled with obedience, hence, it was a “dead” faith
(James 2:14-16). Never, however, did they seek to justify themselves in
their rebellion.
(2) Demons were not religious modernists. They did not subscribe
to the notion that Jesus was a mere man. They acknowledged the Lord as
“the Holy One of God” (Mark 1:24). In His presence they cried: “Thou art
the Son of God” (Mark 3:11). Observe that they did not address Jesus as
“the son of Joseph,” or any other human. Obviously they were aware of
the fact that Christ, as the Son of God, was born of a virgin. There are
numerous religious leaders today who refuse to make this bold and
wonderful confession.
(3) The demons conceded the divine authority of Christ. On one
occasion they entreated the Lord that He “would not command them to
depart into the abyss” (Luke 8:31). They clearly knew that when that
awesome time came, they would be obliged to obey.
(4) Demons did not deny personal responsibility. They once
inquired of Jesus: “Are you come here to torment us before the time?”
(Matthew 8:29). Observe that they recognized that a certain “time” was
inevitable when they would give account for their wickedness.
(5) Demons did not deny the existence ofhell, like some
modern cultists do, for they knew that “torment” (a term that implies
conscious punishment) was in their future (Matthew 8:29), and they
trembled at the prospect of such (James 2:19).
It is a sobering fact that some modern folks do not have enough
knowledge and/or faith to rival even that of a demon. This is a tragic
circumstance.

The Real Mary Magdalene

The name “Mary” appears 54 times in the New Testament. There is Mary,
the mother of Jesus (Matthew 1:18), Mary Magdalene (Luke 8:2), and Mary,
the mother of James and Joses (Mark 15:40), who is likely the same as
the “other” Mary (Matthew 27:56,61; 28:1) and “the wife of Clopas” (John
19:25). Also mentioned are Mary of Bethany (John 11:1), Mary, the
mother of Mark (Acts 12:12), and Mary of Rome (Romans 16:6). Obviously,
Mary (Greek Maria or Mariam) was a popular name in New Testament times. It still is today (see “The Most Popular...,” 2006).
No Mary has been more popular in recent days, however, than Mary
Magdalene. A plethora of new books feature her, including Dan Brown’s The Da Vinci Code,
which is based on the false notion that she gave birth to the heir of
Christ, whose descendants supposedly survive to this day. Mary
Magdalene, a name likely indicating affiliation with the Galilean city
of Magdala (see “Mary,” 1986), has been the focus of talk shows, movies,
books, magazines, and more. Sadly, modernists have greatly
misunderstood, exaggerated, and distorted her role in the life of Jesus
and the early church. The prevailing idea is that Mary Magdalene has
finally been released from the male-dominated, “anti-sexual” religious
world (see Carroll, 2006, 37[3]:119), and that the real Mary has finally
been revealed. Is this true? Was Mary Magdalene Christ’s secret lover?
Did she erotically wash His feet with her hair? Did she eventually
become His wife and bear His child? Was she a former prostitute? Just
who was Mary Magdalene, really?
Those who have heard only of the newly made-over Mary Magdalene might
be disappointed to find that the real Mary of Magdala does not fit the
modern-day, dramatized version. Mary Magdalene is mentioned a total of
12 times in the New Testament—the oldest historical record mentioning
her name. All 12 occurrences appear in the gospel accounts, wherein we
learn the following:

Jesus cast seven demons out of her (Luke 8:2; Mark 16:9).

She was one of many who provided for Jesus out of her own means (Luke 8:1-3).

She witnessed the crucifixion of Christ (Matthew 27:56; Mark 15:40; John 19:25).

She was present at His burial (Matthew 27:61; Mark 15:47).

She arrived at Jesus’ tomb on the Sunday following His crucifixion to
find His body missing (Matthew 28:1-8; Mark 16:1-8; Luke 24:1-7; John
20:1).

She saw the risen Lord, spoke with Him, and later reported the
encounter to the apostles (Matthew 28:9-10; Mark 16:9-11; John
20:11-18).

Where are the passages about her physical relationship with Christ?
Where are the hints of erotic behavior? Where is the sexualized version
of Mary Magdalene? In truth, the new version of Mary Magdalene is a
figment of someone’s imagination.
First, the notion of Mary Magdalene being a former prostitute,
apparently made popular as early as the sixth century by Pope Gregory I
(see Van Biema, 2003), simply is unfounded. Luke did record an occasion
during Jesus’ ministry when a woman “who was a sinner” (Luke 7:37, emp. added) and of poor reputation
among the Pharisees (7:39) washed His feet with her tears and hair, and
anointed them with oil (7:36-50). And, Luke did place this event in his
gospel account just two verses before he introduces Mary Magdalene,
“out of whom had come seven demons” (Luke 8:2). But Luke never
specifically stated that the woman of disrepute was a prostitute, or
that her name was Mary Magdalene. Other than the juxtaposition of the
“sinner” at the close of Luke 7 and Mary at the commencement of Luke 8,
no connection between the two women exists. What’s more, if one argues
that the proximity of the two women is what links them together, one
wonders why “Joanna the wife of Chuza, Herod’s steward, and Susanna, and
many others” (Luke 8:3) could not also be considered candidates, since
they are mentioned along with Mary Magdalene.
Second, Scripture never hints that Mary Magdalene and Jesus were
married or romantically involved in any way. Did He exercise His power
over demons by casting seven of them from her? Yes (Luke 8:2; Mark
16:9). Did she (along with “many others”) financially support His
ministry? Yes (Luke 8:2-3). Did she cling to Him momentarily following
His resurrection? Yes (John 20:17). Was she a dedicated follower of
Christ? From all that we can gather in the New Testament, we must assume
that she was. Still, nothing in the Bible suggests that she was Jesus’
wife or secret lover.
Even the so-called Gospel of Mary (Magdalene), which unbelievers freely admit was not written until the second century A.D.
(cf. Cockburn, 2006, 209[5]:88-89), says nothing about a sexual
relationship with Christ. This non-inspired text does contend that Peter
told Mary, “Sister, we know the savior loved you more than any other
woman” (Meyer, 2005a, p. 38). Furthermore, in this text Levi described
Jesus as loving Mary “more than us” (p. 41). Still, however, nothing
sexual is mentioned. The New Testament records how Jesus “loved” Mary,
Martha, and Lazarus (John 11:5); the Jews even marveled at His love for
Lazarus (John 11:36). Mark wrote of how He “loved” the rich young ruler
(Mark 10:21). And John repeatedly testified of one particular unnamed
disciple whom “Jesus loved” (John 13:23; 20:2; 21:7; 21:20). [NOTE: Proof that this beloved disciple was not
Mary Magdalene is found in John 20:2 where she spoke to Peter and the
disciple “whom Jesus loved” (John 20:2).] When we read the uninspired
statements from The Gospel of Mary in light of the fact that
the New Testament specifically states that Jesus loved certain
individuals, one can see more clearly the lack of sexual overtones.
Anyone who has read Dan Brown’s The Da Vinci Code is aware
that his entire novel revolves around the alleged historical fact that
Jesus and Mary Magdalene married and had a child together (2003, pp.
244-245). Brown bases his claim on the following brief statements from
the non-inspired, gnostic Gospel of Philip, which apparently was penned during the second or third century (cf. Meyer, 2005b, p. 63; Isenberg, n.d.). [NOTE: Brackets indicate missing words.]

Three women always walked with the master: Mary his mother, [] sister,
and Mary of Magdala, who is called his companion. For “Mary” is the
name of his sister, his mother and his companion (Meyer, 2005b, p. 57).
The companion of the [] is Mary of Magdala. The [] her more than []
the disciples, [] kissed her often on her []. The other []...said to
him, “Why do you love her more than all of us?” (Meyer, 2005b, p. 63).

Brown alleges that “any Aramaic scholar will tell you, the word companion, in those days, literally meant spouse” (p. 246, emp. added). Thus, Mary Magdalene and Jesus must have been married, right? Wrong! The Gospel of Philip
was not even written in Aramaic, but in Coptic, an ancient Egyptian
language. What’s more, the Coptic word for “companion” is synonymous
with neither “wife” nor “spouse.” Ben Witherington III, writing in Biblical Archaeological Review, addressed this very point:

The word here for companion (koinonos) is actually a loan
word from Greek and is neither a technical term nor a synonym for wife
or spouse. It is true the term could be used to refer to a wife, since koinonos, like “companion,” is an umbrella term, but it does not specify this fact. There was another Greek word, gune, which would have made this clear. It is much more likely that koinonos
here means “sister” in the spiritual sense since that is how it is used
elsewhere in this sort of literature. In any case, this text does not
clearly say or even suggest that Jesus was married, much less married to
Mary Magdalene (2004, 30[3]:60).

How sad to think that millions of people have been deceived about the relationship between Mary Magdalene and Jesus because The Da Vinci Code’s fiction is consumed as historical fact.
One might assume that The Gospel of Philip hints at a sexual relationship between Mary and Jesus, since Brown alleges that it states Jesus “used to kiss her often on her mouth”
(p. 248, emp. added). The word “mouth,” however, is not in the text.
Several words are missing from the Coptic manuscript, including those
that would designate where He allegedly kissed her.
Perhaps the missing word is hand, head, cheek, or nose. When the woman
of Luke 7 kissed Jesus’ feet, He responded by telling Simon, “You gave
Me no kiss, but this woman has not ceased to kiss My feet since the time
I came in” (7:45). Jesus’ statement implied that even though the woman
wept at His feet, washed them with her hair, anointed them with fragrant
oil, and kissed them repeatedly (7:36-39), she did not act erotically.
On the contrary, she honored Jesus with humble service and adoration,
unlike Simon and the others.
Finally, if Jesus did kiss Mary Magdalene, as The Gospel of Philip
alleges, it hardly would justify a case for marriage. This so-called
“gospel” mentions elsewhere that the followers of Christ “also kiss each
other” (Meyer, 2005b, p. 57). And, according to Scripture, Christians
were in the habit of greeting “one another with a holy kiss” since the church began (Romans 16:16, emp. added; cf. 1 Corinthians 16:20; 1 Thessalonians 5:26; see Miller, 2003). In short, kissing is not equivalent to marrying and having children.
Mary Magdalene apparently was a devout, faithful follower of Christ.
Not a shred of solid biblical or extrabiblical evidence suggests she
played the role of harlot, wife, mother, or secret lover. The New
Testament, as the oldest, most reliable (and only inspired!) witness to
her identity, testifies loudly and clearly about her genuine
faithfulness to the Lord, and keeps silent about those things which
twenty-first-century sensationalists allege. As in so many instances, we
must learn to respect the Bible’s silence! And, there is a deafening
silence concerning Mary Magdalene as our Lord’s wife or the mother of
His child.

Appendix Not Useless, But Evolution Is

In this month’s Reason & Revelation,
Dr. Houts explains that for several decades now, evolutionists have
been using various worn out, disproven lines of reasoning in an attempt
to bolster their increasingly fragile theory of common descent for all
organisms. One of these outmoded tactics is the idea that the human body
contains leftover, virtually useless vestiges that once, in our early
ancestors, were vibrant organs necessary for survival. In fact, in the
late 1800s, evolutionary scientists believed that the human body
supported more than 180 such organs.
These “useless” vestiges of evolution, however, turned out to be
nothing of the sort. Dr. Houts noted that these organs were “useless”
only in the sense that scientists and medical doctors were ignorant of
their functions. As the medical community applied more research to the
human body, the list quickly dwindled to a tiny fraction of the original
number. Today, there is not a single organ that scientists can
accurately and confidently proclaim to be a useless vestige of
evolution. This realization, however, has not yet trickled down to the
popularizers of evolution.Live Science posts several “Top 10” articles that give the
alleged Top 10 items in a given category. For example, there is a list
of the “Top 10 Killer Tornadoes” and another of the “Top 10 Ways to
Destroy Earth.” One of their lists is titled, “Top 10 Useless Limbs (and
Other Vestigial Organs)” (Miller, 2007). Listed as number one in that
article is the human appendix. Concerning the appendix, Miller wrote:
“Biologists believe it is a vestigial organ left behind from a
plant-eating ancestor” (2007). He then reiterated ideas that Alfred
Romer penned in 1949, stating “that the major importance of the appendix
would appear to be financial support of the surgical profession,
referring to, of course, the large number of appendectomies performed
annually” (2007).
As one would expect if God designed the human body, aspects of the body
would exist that our finite human minds could assess only after years
of intense research. Such is the case with the appendix. Elsewhere in
this issue of R&R, Dr. Houts notes several functions and uses already known for the appendix. A recent article published in Theoretical Biology,
however, adds another interesting function to the appendix’s increasing
workload. Researchers from Duke University believe they have stumbled
upon another reason humans have an appendix, and it is not because it is
an evolutionary leftover (Borenstein, 2007).
Human digestion requires huge amounts of beneficial bacteria. Certain
illnesses, however, destroy or remove both good and bad bacteria from
the intestines. In order for digestion to continue, cultures of the good
bacteria must be regrown to repopulate the gut. That is where the
appendix comes in according to the latest research. Borenstein noted:
“Diseases such as cholera or amoebic dysentery would clear the gut of
useful bacteria. The appendix’s job is to reboot the digestive system in
that case” (2007). Bill Parker, co-author of the latest research, said
that the appendix “acts like a bacteria factory, cultivating the good
germs” (Borenstein, 2007).
Evolutionists should simply admit that the idea of vestigial organs is
false, they should promptly remove it from their arsenals, and
reevaluate the data that supposedly prove evolution true. But that is
not what happens. Because evolution is so “plastic” and can be expanded
to fit any data, even data that is exactly the opposite of what has been
used in the past to teach evolution is twisted as new “proof” of
evolution. Borenstein quoted Brandies University biochemistry professor
Douglas Theobald as saying that the explanation for the function of the
appendix “seems by far the most likely” and that the idea “makes
evolutionary sense” (2007). So, we are told that the appendix is a
useless leftover, and that “fact” proves evolution to be true. Then we
are told that the appendix has a very important function and that fact
“makes evolutionary sense.” Which is it? In truth, that which proves too
much proves nothing. Finding an important function for the appendix is
exactly what one would expect if the human body was designed by God.
As for other organs in the human body that have been dubbed vestigial
in the past, those who use the vestigial argument should proceed with
extreme caution. Borenstein wrote: “The theory led Gary Huffnagle, a
University of Michigan internal medicine and microbiology professor, to
wonder about the value of another body part that is often yanked: ‘I’ll
bet eventually we’ll find the same sort of thing with the tonsils’”
(several functions of which already are known, see Bergman, 2000). The
only thing that appears to be useless in this discussion is the theory
of evolution and the false evidence used to support it.

Choosing Who Has To Die

Imagine an armed soldier walking into a kindergarten class, followed
closely by a doctor. In a gruff voice, the soldier demands that the 18
five-year-olds line up in single file. The scared children do as they
are told. Starting with the first in line, the doctor inspects each
child for genetic defects. Those who have asthma are removed from the
line. Those with poor eyesight come out of the line. The little girl
with scoliosis is taken aside. The Down syndrome boy is yanked from the
line. After the inspections are finished, only five children pass the
examination. They are given an official certificate from the soldier
that says they can live. The other 13 are taken outside, shot in the
head, and thrown in the dumpster. Does this sound like the plot from a
horror movie, or one of the heinous crimes of Hitler and his henchmen?
Do you think our “civilized” society is above such gruesome brutality?
Think again.
In her article, “Picking the Best Embryo from the Bunch,” Emily Singer
describes new testing methods that can be used on embryos that are
created during invitro fertilization. In a nutshell, invitro
fertilization is the process by which several eggs from a woman are
fertilized in a lab. Medical personnel then screen the embryos for
genetic health and viability. A few of the most promising embryos are
implanted in the mother-to-be’s womb. Other “healthy” embryos might be
frozen for future implantation, while the remaining “unhealthy” embryos
are discarded. Disposed of. Basically, flushed down the drain.
So what characteristics do these genetic screening methods attempt to
identify? Why are some embryos discarded? Singer explains: “Such embryos
are less likely to lead to successful pregnancies—they either fail to
implant or miscarry, or if they do come to term, they can produce babies
with disabilities such as Down's [sic] syndrome.” Notice that
Singer implies that a non-successful pregnancy would include one from
which a Down syndrome baby is born. Also notice her subtle, but false,
differentiation between an embryo and the babies “they can produce.” The
truth of the matter is that an embryo is a baby. Sly semantic tactics
cannot change that fact. An embryo does not produce a baby. It simply
grows into maturity, just as a child does not produce a teenager, but
grows into one (for a more complete discussion of this point see Harrub, 2002; Miller,
2006). In reality, then, these genetic screenings are little more than a
doctor’s examination to see which babies “deserve” to live and which
ones are not “normal” enough to get a chance—because they might be Down
syndrome babies, or “defective” in some other way.
Have we forgotten the inspired words of the wise man: “These six things
the Lord hates, Yes, seven are an abomination to Him: A proud look, a
lying tongue, hands that shed innocent blood...”
(Proverbs 6:16-17)? Just because we have acquired the ability to detect
“normal” babies at their earliest stages does not give us the right to
exterminate all others that might have “less of a chance” of survival,
or might survive but have Down syndrome. Who gave us the prerogative to
play God in such a vicious fashion? Hitler and his ilk tried to play God
and were convicted of war crimes and crimes against humanity. Yet our
society has become so insensitive to the value of human life that those
who frequently destroy thousands of babies in embryonic stages are
decorated as scientific overachievers. As the prophet of old warned:
“Woe to those who call evil good, and good evil; who put darkness for
light, and light for darkness; who put bitter for sweet, and sweet for
bitter! Woe to those who are wise in their own eyes, and prudent in
their own sight!” (Isaiah 5:20-21). May God give us the wisdom and the
courage to stand against the brutal holocaust that is being carried out
in the name of Science!

In What Way was God Greater than Jesus?

According to the apostle John, “In the beginning was the Word, and the Word was with God, and the Word was God….
And the Word became flesh and dwelt among us, and we beheld His glory,
the glory as of the only begotten of the Father, full of grace and
truth” (John 1:1,14, emp. added). Unquestionably, this Word (God), Whom
John claims became flesh, was Jesus Christ (1:17). This same apostle
recorded other statements in his account of the Gospel that convey the
same basic truth. He wrote how, on one occasion, Jesus told a group of
hostile Jews, “I and My Father are one” (10:30). Later, he recorded how
Jesus responded to Philip’s request to see God by saying, “He who has
seen Me has seen the Father” (14:9). He even told about how Jesus
accepted worship from a blind man whom He had healed (9:38; cf. Matthew
8:2). And, since only God is to be worshipped (Matthew 4:10), the
implication is that Jesus believed He was God (cf. John 1:29,41,49;
20:28; Mark 14:62).
Some, however, see an inconsistency with these statements when they are
placed alongside John 14:28, in which Jesus declared: “My Father is
greater than I”. Allegedly, this verse (among others—cf. 1 Corinthians
11:3; Mark 13:32; Colossians 3:1) proves that Jesus and the Bible
writers were contradictory in their portrayal of Jesus’ divine nature.
Jesus could not be one with God and lesser than God at the same time, could He? What is the proper way to understand John 14:28?
Statements found in passages like John 14:28 (indicating that Jesus was
lesser than God), or in Mark 13:32 (where Jesus made the comment that
even He did not know on what day the Second Coming would be), must be
understood in light of what the apostle Paul wrote to the church at
Philippi concerning Jesus’ self-limitation during His time on Earth.
Christ,

being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation [He “emptied Himself”—NASB], taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross (Philippians 2:6-8, emp. added).

While on Earth, and in the flesh, Jesus was voluntarily in a subordinate position to the Father. Christ “emptied Himself ” (Philippians 2:7; He “made Himself
nothing”—NIV). Unlike Adam and Eve, who made an attempt to seize
equality with God (Genesis 3:5), Jesus, the last Adam (1 Corinthians
15:47), humbled Himself, and obediently accepted the role of a servant.
Jesus’ earthly limitations (cf. Mark 13:32), however, "were not the
consequence of a less-than-God nature; rather, they were the result of a self-imposed submission
reflecting the exercise of His sovereign will (Jackson, 1995, emp.
added). While on Earth, Jesus assumed a position of complete subjection
to the Father, and exercised His divine attributes only at the Father’s
bidding (cf. John 8:26,28-29) [Wycliffe, 1985]. As A.H. Strong similarly
commented years ago, Jesus “resigned not the possession, nor yet
entirely the use, but rather the independent exercise, of the divine
attributes” (1907, p. 703).
Admittedly, understanding Jesus as being 100% God and 100% human is not
an easy concept to grasp. When Jesus came to Earth, He added humanity
to His divinity (He was “made in the likeness of men”). For the first
time ever, He was subject to such things as hunger, thirst, growth (both
physical and mental), pain, disease, and temptation (cf. Hebrews 4:15;
Luke 2:52). At the same time Jesus added humanity to His divinity,
however, He put Himself in a subordinate position to the Father in terms
of role function (1 Corinthians 11:3). In short, as Wayne Jackson
summarized, "when Jesus affirmed, 'The Father is greater than I' (John
14:28), He was not disclaiming divine nature; rather, He was asserting
that He had subjected Himself voluntarily to the Father’s will" (1995).

Jesus says this is the second greatest commandment in the
law (Matthew 22:39).

Neighborly love includes foreigners: “And if a stranger dwells
with you in your land, you shall not mistreat him. The stranger
who dwells among you shall be to you as one born among you,
and you shall love him as yourself” (Leviticus 19:33, 34).

James calls this the royal law! “If you really fulfill the royal
law according to the Scripture, ‘You shall love your neighbor as
yourself,’ you do well” (James 2:8).

Why is this command great? Because all of God’s
commandments are based on love.

We owe a debt of love to all. Paul writes: “Owe no one
anything except to love one another, for he who loves another
has fulfilled the law. For the commandments, ‘You shall not
commit adultery,’ ‘You shall not murder,’ ‘You shall not steal,’
‘You shall not bear false witness,’ ‘You shall not covet,’ and if
there is any other commandment, are all summed up in this
saying, namely, ‘You shall love your neighbor as yourself.’ Love
does no harm to a neighbor; therefore love is the fulfillment of
the law” (Romans 13:8-10). “For all the law is fulfilled in one
word, even in this: ‘You shall love your neighbor as yourself’”
(Galatians 5:14).

Neighborly love is based on fairness. Jesus says: “And just
as you want men to do to you, you also do to them likewise”
(Luke 6:31); “Therefore, whatever you want men to do to you,
do also to them, for this is the Law and the Prophets” (Matthew
7:12).

Loving our neighbor as ourselves means that we treat him
as we want to be treated. This form of love is based on our
mutual humanity. Eve “was the mother of all living” (Genesis
3:20). God “has made from one blood every nation of men to
dwell on all the face of the earth” (Acts 17:26). “For none of us
lives to himself, and no one dies to himself” (Romans 14:7).

We are all members of one family, the human race. We are
part of a greater whole; we share a common humanity. Thus we
ought to love others as we love ourselves and treat others as we
want to be treated.

“He who despises his neighbor sins” (Proverbs 14:21). The
evil slave who demanded full payment from his fellow, after he
himself had been forgiven a huge debt he could never repay, was
asked by his master: “Should you not also have had compassion
on your fellow servant, just as I had pity on you?” (Matthew
18:33). We owe love to others because of God’s love for us.

We are commanded to empathize with our fellow man, to
participate in the feelings of others. “Rejoice with those who
rejoice, and weep with those who weep” (Romans 12:15). “Bear
one another’s burdens, and so fulfill the law of Christ” (Galatians
6:2).

“Thus says the Lord of hosts: ‘Execute true justice, show
mercy and compassion everyone to his brother’” (Zechariah 7:9).

The law of love is an essential component of ethics, not a
substitute for ethics, as is claimed by some. Something built on
love may not be torn down in the name of love. Since Gods
commands are based on love, they may not be pushed aside in
the name of love.

God is the sovereign interpreter of the law of love. He
created man. He knows what is good for man and for society. His
applications of the law of love are found in the Scriptures.

We need guidance from God to know how to love our fellow
man. As John says: “By this we know that we love the children of
God, when we love God and keep His commandments. For this is
the love of God, that we keep His commandments” (1 John 5:2,
3).

We are able to love others as we should, only when we love
God and keep His commandments. Loving God and obeying His
commands is an essential ingredient of love for others.

Someone who claims that love allows him to disregard moral
principles and commandments of God, does not really love
others, but is trying to excuse selfish, unloving or unscriptural
behavior.

How did Jesus answer a lawyer who knew God’s requirement
but was looking for a loophole?

“And behold, a certain lawyer stood up and tested Him,
saying, ‘Teacher, what shall I do to inherit eternal life?’ He said to
him, ‘What is written in the law? What is your reading of it?’ So
he answered and said, ‘You shall love the Lord your God with all
your heart, with all your soul, with all your strength, and with all
your mind,’ and ‘your neighbor as yourself.’ And He said to him,
‘You have answered rightly; do this and you will live.’ But he,
wanting to justify himself, said to Jesus, ‘And who is my
neighbor?’” (Luke 10:25-29).

This lawyer knew he should love his neighbor, but he
wanted a limited circle of neighbors!

Jesus, the Master teacher, responded to his question, “Who
is my neighbor?” with one of the most powerful stories ever told.

“A certain man went down from Jerusalem to Jericho, and
fell among thieves, who stripped him of his clothing, wounded
him, and departed, leaving him half dead. Now by chance a
certain priest came down that road. And when he saw him, he
passed by on the other side. Likewise a Levite, when he arrived
at the place, came and looked, and passed by on the other side.
But a certain Samaritan, as he journeyed, came where he was.
And when he saw him, he had compassion. So he went to him
and bandaged his wounds, pouring on oil and wine; and he set
him on his own animal, brought him to an inn, and took care of
him. On the next day, when he departed, he took out two denarii,
gave them to the innkeeper, and said to him, ‘Take care of him;
and whatever more you spend, when I come again, I will repay
you.’ So which of these three do you think was neighbor to him
who fell among the thieves?”

The lawyer replied: “He who showed mercy on him.”

Then Jesus said to him, “Go and do likewise” (Luke 10:30-
37).

Did you notice that Jesus did not answer the lawyer’s
question, but asked him a more important question? “So which of
these three do you think was neighbor to him who fell among the
thieves?” (verse 36).

The question is not, “Who is my neighbor?” but “What kind
of neighbor am I?”

If we want to inherit eternal life, we must be compassionate,
merciful and helpful, like the good Samaritan. We must love our
neighbor.

What have we learned?

“You shall love your neighbor as yourself” is the royal law,
the foundation of all of God’s commandments on how to treat
others. Love is a debt we owe to all because of God’s love for us.

Neighborly love is based on fairness and our mutual
humanity. As members of one human family we ought to love
others as we love ourselves and treat others as we want to be
treated. Love does no harm to a neighbor.

We can love others as we should, only when we love God
and keep His commandments. We need God’s guidance to know
how to love others.

“What kind of neighbor am I?” is the question.

To inherit eternal life, we must be compassionate, merciful
and helpful.

“The first of all the commandments is:‘Hear, O Israel, the
Lord our God, the Lord is one. And you shall love the Lord your
God with all your heart, with all your soul, with all your mind, and
with all your strength.’ This is the first commandment. And the
second, like it, is this: ‘You shall love your neighbor as yourself.’
There is no other commandment greater than these” (Mark
12:29-31). Amen.
Roy Davison

Son
1:2 Let him kiss me with the kisses of his mouth; for your love is
better than wine.

Son
1:3 Your oils have a pleasing fragrance. Your name is oil poured
forth, therefore the virgins love you.

Son
1:4 Take me away with you. Let us hurry. The king has brought me
into his chambers. Friends We will be glad and rejoice in you. We
will praise your love more than wine! Beloved They are right to love
you.

Son
1:5 I am dark, but lovely, you daughters of Jerusalem, like Kedar's
tents, like Solomon's curtains.

Son
1:6 Don't stare at me because I am dark, because the sun has
scorched me. My mother's sons were angry with me. They made me keeper
of the vineyards. I haven't kept my own vineyard.

Son
1:7 Tell me, you whom my soul loves, where you graze your flock,
where you rest them at noon; For why should I be as one who is veiled
beside the flocks of your companions? Lover

Son
1:8 If you don't know, most beautiful among women, follow the tracks
of the sheep. Graze your young goats beside the shepherds' tents.

Son
1:9 I have compared you, my love, to a steed in Pharaoh's chariots.

Son
1:10 Your cheeks are beautiful with earrings, your neck with strings
of jewels.

Son
1:11 We will make you earrings of gold, with studs of silver.
Beloved

Son
1:12 While the king sat at his table, my perfume spread its
fragrance.

Son
1:13 My beloved is to me a sachet of myrrh, that lies between my
breasts.

Son
1:14 My beloved is to me a cluster of henna blossoms from the
vineyards of En Gedi. Lover

Son
1:15 Behold, you are beautiful, my love. Behold, you are beautiful.
Your eyes are doves. Beloved

Son
1:16 Behold, you are beautiful, my beloved, yes, pleasant; and our
couch is verdant. Lover

Son
1:17 The beams of our house are cedars. Our rafters are firs.
Beloved

Son
2:1 I am a rose of Sharon, a lily of the valleys. Lover

Son
2:2 As a lily among thorns, so is my love among the daughters.
Beloved

Son
2:3 As the apple tree among the trees of the wood, so is my beloved
among the sons. I sat down under his shadow with great delight, his
fruit was sweet to my taste.

Son
2:4 He brought me to the banquet hall. His banner over me is love.

Son
2:5 Strengthen me with raisins, refresh me with apples; For I am
faint with love.

Son
2:6 His left hand is under my head. His right hand embraces me.

Son
2:7 I adjure you, daughters of Jerusalem, by the roes, or by the
hinds of the field, that you not stir up, nor awaken love, until it
so desires.

Son
2:8 The voice of my beloved! Behold, he comes, leaping on the
mountains, skipping on the hills.

Son
2:9 My beloved is like a roe or a young hart. Behold, he stands
behind our wall! He looks in at the windows. He glances through the
lattice.

Son
2:12 The flowers appear on the earth. The time of the singing has
come, and the voice of the turtledove is heard in our land.

Son
2:13 The fig tree ripens her green figs. The vines are in blossom.
They give forth their fragrance. Arise, my love, my beautiful one,
and come away." Lover

Son
2:14 My dove in the clefts of the rock, In the hiding places of the
mountainside, Let me see your face. Let me hear your voice; for your
voice is sweet, and your face is lovely.

Son
2:15 Catch for us the foxes, the little foxes that spoil the
vineyards; for our vineyards are in blossom. Beloved

Son
2:16 My beloved is mine, and I am his. He browses among the lilies.

Son
2:17 Until the day is cool, and the shadows flee away, turn, my
beloved, and be like a roe or a young hart on the mountains of
Bether.

Son
3:1 By night on my bed, I sought him whom my soul loves. I sought
him, but I didn't find him.

Son
3:2 I will get up now, and go about the city; in the streets and in
the squares I will seek him whom my soul loves. I sought him, but I
didn't find him.

Son
3:3 The watchmen who go about the city found me; "Have you seen
him whom my soul loves?"

Son
3:4 I had scarcely passed from them, when I found him whom my soul
loves. I held him, and would not let him go, until I had brought him
into my mother's house, into the chamber of her who conceived me.

Son
3:5 I adjure you, daughters of Jerusalem, by the roes, or by the
hinds of the field, that you not stir up, nor awaken love, until it
so desires.

Son
3:6 Who is this who comes up from the wilderness like pillars of
smoke, perfumed with myrrh and frankincense, with all spices of the
merchant?

Son
3:7 Behold, it is Solomon's carriage! Sixty mighty men are around
it, of the mighty men of Israel.

Son
3:8 They all handle the sword, and are expert in war. Every man has
his sword on his thigh, because of fear in the night.

Son
3:9 King Solomon made himself a carriage of the wood of Lebanon.

Son
3:10 He made its pillars of silver, its bottom of gold, its seat of
purple, its midst being paved with love, from the daughters of
Jerusalem.

Son
3:11 Go forth, you daughters of Zion, and see king Solomon, with the
crown with which his mother has crowned him, in the day of his
weddings, in the day of the gladness of his heart. Lover

Son
4:1 Behold, you are beautiful, my love. Behold, you are beautiful.
Your eyes are doves behind your veil. Your hair is as a flock of
goats, that descend from Mount Gilead.

Son
4:2 Your teeth are like a newly shorn flock, which have come up from
the washing, where every one of them has twins. None is bereaved
among them.

Son
4:3 Your lips are like scarlet thread. Your mouth is lovely. Your
temples are like a piece of a pomegranate behind your veil.

Son
4:4 Your neck is like David's tower built for an armory, whereon a
thousand shields hang, all the shields of the mighty men.

Son
4:5 Your two breasts are like two fawns that are twins of a roe,
which feed among the lilies.

Son
4:6 Until the day is cool, and the shadows flee away, I will go to
the mountain of myrrh, to the hill of frankincense.

Son
4:7 You are all beautiful, my love. There is no spot in you.

Son
4:8 Come with me from Lebanon, my bride, with me from Lebanon. Look
from the top of Amana, from the top of Senir and Hermon, from the
lions' dens, from the mountains of the leopards.

Son
4:9 You have ravished my heart, my sister, my bride. You have
ravished my heart with one of your eyes, with one chain of your neck.

Son
4:10 How beautiful is your love, my sister, my bride! How much
better is your love than wine! The fragrance of your perfumes than
all manner of spices!

Son
4:11 Your lips, my bride, drip like the honeycomb. Honey and milk
are under your tongue. The smell of your garments is like the smell
of Lebanon.

Son
4:12 A locked up garden is my sister, my bride; a locked up spring,
a sealed fountain.

Son
4:13 Your shoots are an orchard of pomegranates, with precious
fruits: henna with spikenard plants,

Son
4:14 spikenard and saffron, calamus and cinnamon, with every kind of
incense tree; myrrh and aloes, with all the best spices,

Son
4:15 a fountain of gardens, a well of living waters, flowing streams
from Lebanon. Beloved

Son
4:16 Awake, north wind; and come, you south! Blow on my garden, that
its spices may flow out. Let my beloved come into his garden, and
taste his precious fruits. Lover

Oct. 24

1
Thessalonians 1

1Th 1:1
Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in
God the Father and the Lord Jesus Christ: Grace to you and peace from
God our Father and the Lord Jesus Christ.

1Th 1:2
We always give thanks to God for all of you, mentioning you in our
prayers,

1Th 1:3
remembering without ceasing your work of faith and labor of love and
patience of hope in our Lord Jesus Christ, before our God and Father.

1Th 1:4
We know, brothers loved by God, that you are chosen,

1Th 1:5
and that our Good News came to you not in word only, but also in
power, and in the Holy Spirit, and with much assurance. You know what
kind of men we showed ourselves to be among you for your sake.

1Th 1:6
You became imitators of us, and of the Lord, having received the word
in much affliction, with joy of the Holy Spirit,

1Th 1:7
so that you became an example to all who believe in Macedonia and in
Achaia.

1Th 1:8
For from you the word of the Lord has been declared, not only in
Macedonia and Achaia, but also in every place your faith toward God
has gone out; so that we need not to say anything.

1Th 1:9
For they themselves report concerning us what kind of a reception we
had from you; and how you turned to God from idols, to serve a living
and true God,

1Th 1:10
and to wait for his Son from heaven, whom he raised from the
dead--Jesus, who delivers us from the wrath to come.